RIGHTEOUSNESS
IN THE LAST DAYS
C.A.C.
1
CORINTHIANS 5; 2 TIMOTHY 2.
(The substance of several letters revised.)
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IN the first of these Scriptures it seems to me that four distinct actions
are contemplated. Of course, they all operated together at Corinth,
but they are distinguishable one from the other.
1. The apostolic
action in the name of our Lord Jesus Christ, with which the saints (as
gathered together and having the power of our Lord Jesus Christ) are
identified, by which the wicked person was delivered to Satan for destruction
of the flesh. I think it would be generally agreed that there is no
apostolic power to act thus to-day.
2. That with
such a one there was to be no mixing—"not even to eat."
The application of this would clearly be individual, and it is as obligatory
on each individual saint as ever.
3. "Remove
the wicked person from amongst yourselves." This was to be the
act of the whole company of saints. The evil-doer was to be no longer
of their company. He was to be excommunicated from the privileges and
fellowship of the assembly, and outside there was nothing for him but
the world of darkness and Satan's power. It was a "rebuke"
terrible in its nature, and, as we know, well-nigh overwhelming in its
effect.
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4. "Purge out the old leaven, that ye may be a new lump, according
as ye are unleavened." This was a deeper and more searching exercise
than merely getting rid of the wicked person. The fact that such a one
was amongst them, and known to be so, without any mourning being caused,
exposed their general state, and it was this which, I think we might
say, was the most serious aspect of the case. There was general puffing
up, boasting and the allowance of what was fleshly in many ways. All
this "leaven" was to be purged out, that the assembly might
be practically true to its character as a "new lump" and
"unleavened."
All this
is before us in its solemnity and force as the commandment of the Lord.
In proportion as we limit it in thought to anything less than the whole
assembly of God we lose in our souls its import, its unspeakable gravity,
and it is well that a deep sense of this should be retained. The desire
to preserve the force of this makes me hesitate to use "yourselves"
in a limited sense. That is, to appropriate the "yourselves"
of 1 Corinthians 5:13 to a few saints who are perhaps to-day the one-hundredth
part of the assembly of God in a town. The assembly as such
could, and did, act then effectively as an administrative body with
divine authority. The "yourselves" was the whole Christian
company—a concrete company from which a wicked person could be
excluded. The fact that the assembly is not in view as such a company
to-day is the sad evidence of ruin through man's failure. Indeed
it was the appalling contrast between what he saw the church to be in
Scripture, and what it had become in his day, that led Augustine to
speak of the "invisible church" and the expression has been
in common use ever since. The use of such an expression is in itself
the most complete evidence of utter ruin.
We have to
feel, and it is right we should feel, the
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changed conditions. We may be sure that the heart of Christ is very
deeply affected by the ruin, and He will not suffer His saints to be
unaffected by it. It is really a very holy privilege to be sympathetic
with the heart of Christ as to the ruin of that which bears His name
in this world. If we are so, it will surely lead us to act with simplicity
and lowliness becoming the present state of things. We have, I trust
in some measure, the sorrow of being conscious that in the present conditions
no such corporate action of the assembly as could be taken at Corinth
is possible. It brings home to us that we are in the last days
and not in the first.
But are we,
on that account, to give up the truth, and accept association with evil?
Far be the thought! If any principle or pretext were alleged which would
have the effect of causing saints to continue in association with evil
it would be obviously making the commandment of God of none effect.
We must certainly in the light of 1 Corinthians 5 refuse all fellowship
and intercourse with a wicked person. But we must also recognise that
all the conditions in the Christian profession are changed.
It is these
changed conditions which have been distinctly taken account of, and
provided for, in 2 Timothy. In that epistle we have the Lord's
mind as to how faithful saints should act in the last days, and how
those saints should walk together. But it is essential to the
right understanding of 2 Timothy that we should see that the light of
the ministry of the gospel and of the ministry of the assembly is supposed
to be possessed by the persons who are in view. That is, the epistle
is addressed to an individual who has heard things of Paul, and who
is thoroughly acquainted with Paul's doctrine, 2 Tim. 2:2; 3:10.
These things, entrusted to faithful men, are to be the subject of instruction
amongst the saints. This would clearly include what we have in Romans
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and Corinthians, and also Colossians and Ephesians. Every Scripture
is also spoken of as "divinely inspired, and profitable for teaching,
for conviction, for correction, for instruction in righteousness; that
the man of God may be complete, fully fitted to every good work,"
2 Tim. 3:16, 17. This proves that no part of Paul's doctrine,
or indeed of any Scripture, is to drop out of account.
In the light
of all this the faithful saint is to "shun" vain babblings
(chap. 2:16), everyone who names the name of the Lord is to "withdraw
from iniquity" (chap. 2:19), and he who would be "a vessel
to honour, sanctified, serviceable to the Master, prepared for every
good work" must purify himself from vessels to dishonour "in
separating himself from them" (chap. 2:21). He must "flee"
youthful lusts (chap. 2:22), and "avoid" foolish and senseless
questionings (chap. 2:23). These things, negative though they be, are
most necessary in the midst of a profession where iniquity abounds.
But there
is something positive also. We are to "pursue righteousness, faith,
love, peace, with those that call upon the Lord out of a pure heart"
(chap. 2:22). The pursuit of these things would clearly involve practical
consistency with every part of the truth which the individual has heard
and known as Paul's teaching. As in the light of the truth
of the assembly he finds here definite instructions in relation
to his walking together with other like-minded saints. The "with"
clearly brings in what is collective. He is not to be isolated. How
could he be in the light of the assembly? Righteousness, faith, love,
peace, are bound up with the practical recognition of our divine bond
with all saints as members of one another in Christ's body, and
as built together for a habitation of God in the Spirit. We cannot pursue
these four things alone; in the very nature of the case it
must be "with those that call upon the Lord out of a
pure
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heart." This necessitates much individual exercise, for if I am
not pursuing righteousness, faith, love, peace, how shall I be able
to discern others who are doing so in dependence upon, and desiring
loyalty to, the Lord? "A pure heart" suggests that there
must be more than the claim to be such; it must be a reality
before the Lord, and when it is so there will hardly be the need or
desire to claim it. The heart is set on maintaining it under
His eye in spiritual reality.
The assembly
exists, and all truth pertaining to it—including 1 Corinthians—remains
as divine light for us, but our path amidst the ruin is marked out in
2 Timothy. No company can claim to have the status of the assembly,
or to act as such. But saints can still, in the light of 1 Corinthians
5, refuse intercourse with a wicked person. It is imperative that they
should do so. Indeed it is clear that none of such as were characterised
by the moral traits of 2 Timothy 2:22 would go on with a wicked person.
To recognise the authority of 1 Corinthians 5:13 as the commandment
of the Lord, and to be consistent with it, is part of the "righteousness"
we are to pursue according to 2 Timothy, and we do so in company with
our brethren who are treading the same path. Saints act together
as pursuing "righteousness." And they not only have in mind
the necessity for withdrawing from iniquity, but they act as those who
have apprehended the true character of the assembly, God's house,
as being essentially holy, and thus necessarily exclusive of evil.
Profound exercise as to this before God, and eating the sin-offering,
is of the deepest importance. But all this is spiritual and priestly
exercise within—a temple character of things
which forms the moral basis in souls of the action taken in public.
This must have due place, or we shall lose a solemn element which should
be present in every dealing with a wicked person.
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The assembly is characterised by purity, it is the abode of God's
holiness. If the saints are the shrine where God dwells, this necessitates
the positive refusal and rejection of evil. But we do not limit the
thought of the purity and holiness of God's house to any special
company of saints. All saints are of that house, and we apprehend things
from that point of view. At Corinth there was a concrete company which
had that character, and from which a wicked person could be excluded.
But we are in a time of ruin, and though the assembly still exists,
and is still characterised by holiness, it is not in view as a concrete
company. But exercised saints can apprehend the character of God's
house, and walk together consistently with it, in spite of the ruin,
though, of course, very much affected by it. If we walk together in
the light of what pertains to the whole company we necessarily take
action and we do so together. We come to the solemn judgment as before
God that an evil-doer is unfit for Christian fellowship, and we sever
all our links of association and fellowship with him. Nothing could
be more simple and definite, or more absolutely in keeping with 1 Corinthians
5.
Saints, do
not claim to act as the assembly, or as being the "yourselves"
contemplated in 1 Corinthians 5:13, because they take account of the
true scope of "yourselves," and they realise the present
ruin under the eye of the Lord. But they seek to maintain consistency
with every part of assembly truth, and every divine principle. They
seek to come together and act together, in such a way that the Lord
may be able to own them as gathered to His name and acting in His name.
They desire, above all, that His presence with them may be their support,
and that every act may be so carried out as to have moral value under
God's eye. But they own the ruin, and do not set up to be anything.
They are conscious that their place of blessing and power is to be a
poor and
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afflicted people whose trust is in the name of the Lord. He will not
fail such. They act together in refusing to be linked with evil, but
the only community or corporate body which they recognise is the whole
assembly.
The peculiar
conditions of a day of ruin tend to narrow us in thought. If we have
found a few saints with whom we can walk according to the truth, and
on the line of 2 Timothy 2:22, we have to be exercised that we do not
connect with them in a corporate way ideas which properly are only to
be attached to the whole company of saints. Beloved and honoured servants
of the Lord have frequently warned us against any such limitation. And
I trust we recognise the importance of keeping such warning in mind.
There are many expressions which we commonly use, as a matter of convenience,
in a limited sense as referring to those who walk together. Such expressions
as "we," "us," "ourselves," "the
saints," "the brethren," "the assembly,"
"fellowship." So long as these are used simply and understood
there is no harm in them, and I have no doubt we shall continue to use
them. But the very fact that we do so renders it wholesome for us to
be reminded occasionally that if they were used formally in
this restricted sense they would be purely sectarian. We need to keep
our hearts and minds in the largeness of the assembly of God, while
our feet are kept in the path of 2 Timothy.
The present
application of 1 Corinthians 5 will be found as saints regulate their
associations in the light of it, and its moral force will be preserved
in their souls and in their actions. It has present authority and application,
but it should be clearly before us that we act in the light of it as
walking together according to 2 Timothy 2:22. Each walks in the light
of the assembly, and seeks to pursue consistency with every part of
assembly truth, and this is the
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divine way in which saints can walk together in the last days.
This is important
as involving personal exercise on the part of each one. And this individual
character of things is very suited to the last days, and gives faithful
testimony a peculiar character and value. It is very possible that,
while what was done at Corinth was the act of the assembly as such,
there might have been many individuals among them who were not truly
in accord with it (see 2 Cor. 12:20, 21). But now each faithful individual
is to pursue righteousness, etc., and what is collective really results
from what is individual. Thus in the day of ruin it may be possible
for things to be maintained under the eye of God in even greater moral
value than was the case at Corinth. Faith and faithfulness came out
with peculiar lustre in the dark days of Israel's history, and
it may be so in the corresponding time of the church's history.
We surely desire to have our little part in such divine favour!
You ask,
"If two or three in a day of ruin come together, say on Lord's
day morning, do they not do it in assembly character, if as
you have rightly insisted they are 'of the assembly' in
the place?"
I should
say that the two or three are "of the assembly" and are
therefore responsible to judge themselves, and to see to it that their
associations, ways and spirit are in keeping with its holy character.
It is also one of the first elements in "righteousness"
that they should recognise and own the ruin into which things have fallen
in the assembly of which they form part. In proportion as they are here
for Christ, and devoted to His interests, they can be found gathered
together unto His name and acting in His name, and they will have assembly
character. But if their actions are such as to manifest indifference
to Christ, or failure to maintain His rights, or are out of accord with
the truth, though they are "of the
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assembly" they are not found in assembly character. There
are many "believers' meetings" which could not be
recognised as having assembly character at all, though all believers
in them are "of the assembly." It is as saints are formed
in these moral features which properly belong to the assembly that it
may be said that they come together in assembly character.
But the more truly they come together in assembly character the less
disposed will they be to claim to do so in any formal or ecclesiastical
way. The character of their assembling, and of their actions, will speak
for itself, and be justified by the truth. To speak, in a day of ruin,
of coming together in assembly character in any other sense
than as having the moral features of the assembly would be, I fear,
that very ecclesiasticism which F.E.R. and others have so dreaded and
deprecated, and with which J.N.D. would not have had an atom of sympathy.
In connection
with this, I would like to call your attention to a most important paper,
which, I am sure, you have often read and pondered. I refer to J.N.D.'s
"Considerations on the Nature and Unity of the Church of Christ,"
written in 1828 (Collected Writings, 1). That paper contained, as you
know, the seed of the great spiritual movement which, in the Lord's
ways, marked the last century so distinctively. What is so prominent
and striking in it is the intense depth of exercise which it discloses
as to the moral features of the assembly. This was the line
on which assembly truth was recovered. It showed unmistakably that everything
ecclesiastical was in complete ruin, but emphasised that that ruin was
brought about by unfaithfulness and spiritual decline and defection.
It presents everything from the moral side. It was in this way that
the Spirit of God recalled saints in these last days to the truth of
the assembly. It was no question of recovery to correct scriptural order,
or to assembly position, but of exercise as to the restoration
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of those blessed moral features which mark the assembly. And I think
we must conclude that divine revival could only be brought about in
this way; the point of departure must be the point of recovery. It might
well be a deep exercise for us, do you not think, as to how far we do
come together in "assembly character"?
Then you
ask, "Is it no longer possible for any saints to 'come together
in assembly' because they cannot find the whole?"
I do not question the possibility of this. I am sure that as saints
walk according to 2 Timothy 2:22, and come together responsive to the
Lord's love, they will know what it is to be "in assembly,"
and to taste largely, through His marvellous grace, of assembly privilege.
May we desire and experience this more and more! But is it not quite
another matter for a few saints amidst the ruin of the last days to
claim that they can exercise assembly administration in discipline formally
as at the beginning? The assembly which was together in Corinth in outward
unity as God's assembly in that city is now broken and scattered,
a great part of it submerged in the world. Indeed, such is the state
of things that the fact that two or three come together as seeking to
walk in the truth is but a witness, as J.N.D. said, to the ruin. The
fact that we are in entirely changed conditions is forced in a sorrowful
way upon our attention.
My exercise
is that we should adequately recognise the present ruin: it is one of
the first elements of "righteousness" to do so; and it will
be the first effect of receiving "the light of the assembly."
J.N.D. said, "If any Christians now set up to be the church, or
did any formal act which pretended to it, I should leave them, as being
a false pretension, and denying the very testimony to the state
of ruin which God has called us to render.... I think it of the
last
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importance that this pretension of any body should be kept down; I could
not own it a moment, because it is not the truth" (Collected Writings,
I:534). I quote this for the words I have underlined, which indicate
J.N.D.'s sense of the importance of not losing sight of the ruin.
The conditions are not now as at Corinth. J.N.D.'s paper on "The
Formation of Churches," written in 1840, contains much that is
instructive in principle as to this, though he is not speaking of the
point that is at present before us. For example, "A return from
existing evil unto that which God at the first set up, is therefore
not always a proof that we have understood His word and will. Nevertheless,
we shall rightly and truly judge that what He did at the first set up
was good, and that we have departed from it" (Collected Writings,
I:217). "Shall we, who are guilty of this state of things, pretend
we have only to set about and remedy it? No; the attempt would but prove
that we are not humbled thereby. Let us rather search in all humility
what God says to us in His word of such a condition of things; and let
us not, like foolish children who have broken a precious vase, attempt
to join together its broken fragments, and to set it up in hopes to
hide the damage from the notice of others" (Collected Writings,
I:220). "I am enquiring what the word and the Spirit say of the
state of the fallen church, instead of arrogating to myself a competency
to realise that which the Spirit has spoken of the first condition of
the church." "The lowliness that feels aright the real condition
of the church preserves us from pretensions" (Collected Writings,
I:224).
It is not
enough to see that an expression is in Scripture. We must take account
of the conditions in which the Spirit used it, and we have to ask whether
the same conditions are present now. The propriety, or otherwise, of
using words now in a formal way which stand connected in Scripture
with the assembly
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in its original character and unity is a matter for spiritual discernment.
What was
perfectly suitable and appropriate when the building was intact might
be pretentious if taken up formally when it is in ruins. The Lord has
revived, in infinite grace, Paul's ministry, and also (especially
since J.N.D.'s departure) John's. In the light of this there
has been both separating and gathering of saints. But I think we should
conclude from Scripture that the work of the Spirit at the end would
not be on the line of re-establishing the Corinthian order so much as
bringing about personal attachment to Christ and love to the brethren,
so that all that is vitally characteristic of the assembly should be
found here.
In Philadelphia
everything is cherished which is divinely precious and vital. It is
that which was from the beginning revived and restored in mercy at the
end. Not a restoration of assembly status, but a revival of Christ in
the affections of His saints, leading to love of the brethren. This
is the principle on which saints may walk together even in the most
difficult times; it is in line with 2 Timothy, and we may surely count
upon the Lord to maintain it to the end.
The Lord
has given through many "vessels to honour" a very blessed
ministry of truth concerning Christ and the assembly. That ministry
has made its way in the face of conflict all the time, and its effect,
where spiritually received, has been that man in the flesh has been
known as set aside in the cross, Christ's word and name have become
precious and cherished, and the brethren have been loved. This is Philadelphia
as I understand it. Not an ecclesiastical body, but saints characterised,
amidst the ruin of the ecclesiastical body and owning their share in
it, by spiritual affections and intelligence such as were found in the
assembly at the beginning.
I most fully
own, and rejoice in, the abiding value of Matthew 18:20. It is blessed
encouragement for
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even "two or three" of the assembly, and though not given
especially for a day of ruin it becomes available in such a day. To
be gathered together unto Christ's name secures His presence;
it is privilege and power. And "two or three" may still
act in His name, and with the sanction of His presence. Who could doubt
that such acts are "bound in heaven"?
But then
all this produces deep exercise. J.N.D. is careful to say, "Their
acts, if really done in His name, have His authority."
This is just the point. It is not for any two or three to claim
that they do things in His name, but to be exercised in every way—in
the consideration of Scripture, and in much prayer and humble dependence—that
it should really be so. And this is especially important in a day when
there is not only the general ruin, but the added confusion of many
companies claiming to meet and act in His name. I add that, of course,
the responsibility that it should be really so in any dealing with evil
rests upon saints locally; saints elsewhere own what is done, as J.N.D.
says.
If two or
three really act in Christ's name amidst the ruin, would you not
expect that their action would be both morally suitable to the matter
in hand, and to the conditions in which the action is taken? Christ
takes account of the ruin; He is deeply affected by it. Would it not
be in accord with Him for us to own that the conditions are changed
from what they were at Corinth? The subject of our present inquiry is
not whether two or three may act in His name or not, but as to what
manner of acting—or rather, what ground to be taken in acting—is
most suitable to His name in a day of ruin?
To have
assembly character, and to act in Christ's name, is blessed
divine favour. To claim that we have this character, and that
we so act, might be the most worthless pretension. May our exercise
ever be
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to have things in spiritual reality! And it may be well to remember
that we do not necessarily get rid of pretension by seeing that 2 Timothy
is our special charter in the last days. A few individuals who claimed
that they acted and walked together according to 2 Timothy 2:22 might
be the most pretentious persons on earth. The true value of what we
do does not consist in what we claim it to be, but in what it is under
God's eye.
* * * *
I fully appreciate
the importance of order. If saints walk together according to 2 Timothy
2:22 in the light of all assembly truth, and seek, through grace, to
maintain practical consistency with it in a day of ruin, I feel sure
that of such it may be said, "Rejoicing and seeing your order,"
Col. 2:5. But this would be found without any thought of setting up
to be an administrative body.
The truth
regarding overseers or elders supplies a suggestive and helpful analogy.
Elders and deacons had an important place in church administration at
the beginning. No intelligent brother would think of taking any such
place officially now. But I trust it is a matter of continual exercise
with us that the care and service should be maintained. And in some
feeble measure it is maintained.
All that
is comely and in accord with divine order will be found with those who
walk together according to 2 Timothy 2:22. But they will have no more
thought of setting up to be an administrative body than those who serve
in care and ministry would have of setting up to be deacons or elders.
Divine order is maintained—as to the moral reality of it—without
anything formal and therefore without pretension. It is consistent with
the order of the assembly that a wicked person should be excluded from
the companionship of those walking together. But this will be done
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on the line of following righteousness, and through each one taking
up the exercise of it personally, and maintaining separation from the
one in question. And, of course, in such a case those walking together
would act together. All that pertains to order and administration is
secured, so far as possible in a day of ruin, as saints move on together
in accord with the testimony. But there is no claim or attempt to secure
this in a formal way in the scene of the church's ruin, though
there is that which faith can recognise as in keeping with
due order.
* * * *
"Church
position " is perhaps a somewhat ambiguous phrase. If it means
that all saints are by God's grace and calling, and as having
the Spirit, of Christ's body and God's house, and that all
saints are responsible to be consistent with this position, and that
those who walk together in the truth recognise this, and seek to be
consistent with it personally and in their associations, I do not object
to it. But if it means that a certain company of persons have "church
position" in the scene of ruin in a way special and distinct
from other saints, it is ground which I do not care to take.
Spiritually,
and as a matter of faith, it is open to those in separation from evil
to enjoy assembly position and privilege to the full measure of their
spiritual capability—that is, the measure of faith, affection,
growth, intelligence, and the Spirit's power; the measure, too,
of the Lord's grace, in vouchsafing His presence to them and the
gain of His headship. But when it comes to a question of the position
which we take up formally here in the scene of the church's
ruin, and conscious, as we surely are, that we are involved in that
ruin, I think the greatest lowliness and the absence of all pretension
whether in thought or word are becoming. To have the two sides clearly
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before us, and not to confound the one with the other, is very necessary
if we are to be found here in intelligent accord with the testimony.
As we know and enter into the grace and blessedness of the former, we
can afford to take very low and simple ground in the latter. I believe
the present exercise is intended to help us as to both, for if we are
defective on one side we shall almost inevitably be defective on both.
Providing
that holiness in separation from evil were fully and practically maintained,
I should be happy to leave my brethren free as to the terms which, in
godly exercise, they might judge suitable to use, because it is the
act of complete severance from what is evil which to me is vital, and
not the words in which it is expressed. If they felt happy to use literally
the words of 1 Corinthians 5:13 it would not affect my love for them
or my fellowship with them, because I trust that in mind and spirit
my brethren feel, and desire to own, the ruin as much as I do. If it
were a matter of conscience with them to use those words I would defer
to them. But personally I would desire to avoid the use of terms which
might appear to involve the assumption that "church position"
attached in some special way to a certain company. That a few saints
are privileged to walk together in these last days, through the Lord's
peculiar grace, in the light of assembly truth and assembly position
is true, and I count it great divine favour to walk with them.
Can it be
truly said that the form of action which is regarded as comely in this
little paper involves disobedience to the commandment of the Lord, and
that it should be separated from as iniquity? Brethren must judge as
to whether this is so. If a person is absolutely excluded from the companionship
and fellowship of those who walk together, is he not, as a simple matter
of fact, removed from amongst them? Is not the Scripture obeyed so far
as possible in
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present conditions? Could any words that could be used add to the completeness
or definiteness of the severance? And it must be admitted that even
1 Corinthians 5:13 is not a formula; it was an injunction to
be carried out in fact. Where then is disobedience? In what
does it consist? There is the fullest possible obedience, but it has
taken a form becoming to the day of the church's ruin.
There is
a serious exercise as to whether it is comely to formally take the place
in the scene of the church's ruin, of a "company"
having "church position." It is not thought well to have
the "company" idea in mind save as embracing, in principle,
the whole. There are dangers to be guarded against—a sectarian
position or thought on the one hand, and a lack of due recognition of
the ruin on the other. Those who do not agree with the way in which
this exercise is sought to be expressed may surely in brotherly love
respect the exercise and bear with it. It in no way infringes on what
is due to the Lord. No one can say that what are called "new"
principles have been productive, or are at all likely to be productive,
of laxity in associations. It must be obvious that to insist on each
individual being true to certain principles in no way relaxes the obligations
which are common to all. But the principles advocated are, in truth,
as old as 2 Timothy.
In conclusion,
I would submit to the judgment of others the following considerations.
(1) Is not the act of exclusion or separation from a wicked person an
act which stands in connection with our position and attitude in that
which is now the scene of the church's ruin? (2) Can we take up
formally any position or attitude in that scene save that of
being involved in the ruin? (3) Are not the words which we use in such
circumstances a solemn and formal announcement to which all who walk
together are definitely committed? (4) If these three questions are
answered
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in the only way in which it seems to me they can be answered, is it
not right and seemly that the words used should be in keeping with the
truth of the position? It is really a question of where we are, or where
we consider ourselves to be, in the place where the church is in ruin.
The exercise
as to this matter may appear to some to be a mere quibble about words.
But I am convinced that when saints consider it soberly apart from the
atmosphere and spirit of controversy, and especially apart from any
thought that it involves separation from our brethren, they will realise
that it is perhaps more important than at first appeared. The exercise
has been wide-spread, and one feels constrained to believe that, under
the Lord's hand, there is needed divine instruction in it. May
it be our concern to see what that instruction is and profit by it!
And may we be subject to one another in the fear of Christ, and be ready
to give due place to every part of the truth! May God enable us, in
this last solemn and critical moment, when the enemy is seeking to disintegrate
and scatter, to lay ourselves out diligently to endeavour to keep the
unity of the Spirit in the uniting bond of peace!
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